By Catrin H Williams
New testomony students usually declare that the interpretative key to Jesus' pronouncement of the phrases ego eimi within the Gospel of John lies within the use of this word within the Septuagint of Isaiah to render the Hebrew expression 'ani hu' . whereas prior stories have paid specific realization to the recent testomony utilization of ego eimi, Catrin H. Williams units this proof inside of a broader framework by means of delivering a close research of the translation of 'ani hu' in biblical and Jewish traditions. She examines the function of 'ani hu' as a succinct expression of God's declare to exclusiveness within the music of Moses and the poetry of Deutero-Isaiah, and makes an attempt to reconstruct its later interpretative background from the mammoth physique of facts preserved within the Aramaic Targumim and a number of other midrashic traditions. Biblical 'ani hu' declarations are brought up via rabbinic professionals as proof-texts opposed to quite a few heretical claims, rather the 'two powers' heresy, yet new 'ani hu' formulations, no longer unavoidably limited to divine speeches, also are attested. within the concluding chapters Catrin H. Williams considers the position of 'ani hu' whilst looking to interpret Jesus' utterance of the phrases ego eimi in Synoptic and Johannine traditions.
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Extra info for I am He: The Interpretation of 'Anî Hû' in Jewish and Early Christian Literature
52 See Korpel and de Moor, The Structure of Classical Hebrew Poetry, 94. Cf. Westermann, Jesaja, 55; Korpel and de Moor, The Structure of Classical Hebrew Poetry, 70: 'And with the last ones I am the same One'. The fact that אני הואforms a parallel to אני יהוהin poetic terms (cf. 94) does not necessarily mean that הואserves as a substitute for the tetragrammaton in 41:4d (as proposed by Zimmermann, 'Das absolute "Ich bin'", 70). 10 below. 54 Cf. North, The Second Isaiah, 35; Wildberger, 'Dar Monotheismus Deuterojesajas', 527; Elliger, Deuterojesaja, 125; Merendino, Der Erste und der Letzte, 123.
Moreover in view of the opening depiction of the total impotence of the pagan deities succinct expressions of the dynamic and ceaseless activity of Yahweh arc presented to the exiles as proof of his unique power, thereby verifying his claim to be the truly incomparable God (cf. 43:10; Deut. 32:37-39). The striking parallelism established between the images of birth (v. זני־לה and old age (v. (48:12;46 1:4)אהרון This pronouncement of אני הואis reinforced with the aid of statements which sustain the emphasis on the uniqueness of Yahweh by repeating the divine a further four times (v.
50 See Zimmerli, 'Ich bin Jahwe', 32, who describes Isa. 41:4c as a form 'diesyntaktisch den Rahmen der Selbstvorstellungsformel sprengt'. See further Fokkelman, 'The Cyrus < )rack (Isaiah 44,24 45,7 ) ־from the Perspectives of Syntax, Versification and Structure', 305. 51 Cf. Laato, The Servant ofYHWH and Cyrus, 166: '1, YHWH, who am the first and til' the last 1 shall be there'. > דr of Yahweh's prcscncc rather than his active power and unceasing involvement with those whom he 'calls'. Alternatively, the pronouncement can be rendered in such a way that it reflects the deliberate form of parallelism established between v.